Question: Why do we need to increase the aspiration for spirituality, that is, the theoretical desire, in the preparation process, rather than a desire for the sake of bestowal?

Answer: In general, we are a box with five inputs through which information enters us. This information enters the center of pleasure, our spiritual Kli (vessel). Within ourselves, in our brain, we can detect only electrochemical processes. But where is the pleasure itself?

We know that if a specific area of the brain is stimulated, a person experiences pleasure. In this case, it does not matter whether the subject is a person or a monkey.

But what is the pleasure itself? How do chemical and electrical reactions transform into a feeling? That is something we do not know because it lies in the other half of creation, in the desire to receive. But science cannot detect the transition from one to the other; it can see the transition itself, but nothing more.

Imagine a partition, behind which the desire resides. It is impossible to work with the desire itself using purely scientific methods because it pertains to spirituality. It does not matter whether it is holiness or Klipa (impurity), since they relate not to the external garments, but to a spiritual category.

Besides these five inputs through which you receive stimuli and interpret as pleasure or suffering, there is another input known as the sixth sense or the point in the heart.

Certain information also comes to us through it, but it is not clothed in external garments. That is, a person does not receive it through food, drink, sex, money, or even through an electrical impulse, such as stimulating a specific part of the brain to make one believe they are eating a steak.

The surrounding light does not operate that way. One could say that it is a “naked” influence, that is, the influence of the light in its pure form. It has its own clothing, but this clothing is also spiritual. Yet it too reaches the center of pleasure. In this case, I receive two kinds of pleasures: pleasures from this world and those called pleasures of the spiritual world. And then I need to prefer one over the other.

If, through practice and preparatory actions, I am in such a state that I expect only one pleasure, the one that should come through the “sixth sense,” while all the others received through the remaining five senses hold little appeal for me, then I truly have a strong desire for spirituality.

However, the further I advance, the more my animalistic pleasures are intensified, especially the most primal among them, such as pleasure from touch. After all, the sense of touch is most immediate to me of the five senses: tactile, auditory, olfactory, visual, and gustatory. Moreover, these pleasures are increased for me billions of times compared to an ordinary person, and it does not matter whether I am secular or religious: If I am following this path, I am no longer at the level of the inanimate.

So, if I have reached a state in which I desire only the surrounding light, it means that I truly have a strong desire for it! Of course, it is not yet corrected, not with the intention to bestow, but it is directed only toward Him. It is said about this: “I am sick with love,” or “He does not let me sleep.”
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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The desire for spirituality begins with the point in the heart which the Creator places within a person. This can happen to someone who is religious as well as to someone who is completely secular. As a rule, it happens to a secular person because he is searching for something more, since religion no longer satisfies him.

But observing the Torah and commandments on the material level will not lead you to spirituality; it does not expand the desire to receive. The desire to receive is an entirely different Kli (vessel). It begins with the point in the heart and continues onward toward spirituality.

There is a Machsom—a line below which there is a person on his animate level who has corporeal desires for money, honor, and knowledge. And if, after this, the point in his heart —the desire for spirituality—appears, then this is a “part of the Creator from Above,” which has nothing to do with his other desires.

A religious person observes the commandments within the framework of life in this world without this point. The point in the heart is something else—it is a desire for spirituality. People with a point in the heart can be found among both the religious and the secular, among both Jews and the nations of the world, as Rabbi Elazar and Rabbi Shimon wrote about. We can see this in Rabbi Akiva and Onkelos.

These calculations are the Creator’s calculations from above. It does not necessarily happen that all the righteous father’s sons are also righteous. Who remembers the names of all of Moses’ sons? We know that he passed the Torah on to Joshua. The point in the heart is not inherited; it is placed within a person, and that is how the process continues. It is not my fault that I was given such a desire, and I act according to it.

If the point in the heart awakens in a person, then it is there; if it does not, then it is not there because we ourselves cannot cause it to reveal itself. As RABASH wrote that you take a person and place them in a group that strives for spirituality, then you are, so to speak, accelerating their development, and the Creator reveals the point in the heart within them.

This means that in their animalistic development, a person reaches a level at which this point manifests itself within them, that is, the time remaining before they sense the point in the heart is shortened.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Question: How can we speak about gradual development when the gap between any two consecutive degrees is infinite?

Answer: The infinite gap between the degrees does not contradict gradual development; on the contrary, it makes it possible because the connection between the degrees passes through infinity.

Each degree is like a piece of sausage, like a slice containing all of its components, and you, as it were, return to the original whole form of the sausage in order to receive the next slice. Each time, you return upward in order to continue the work below.

We say that at each degree there is MAN (Mayin Nukvin, a request from a lower Partzuf to the upper one for the ability to receive the light of Hochma) and MAD (Mayin Duchrin, the response). Even if we do not know what this means, do not consciously raise a prayer, and do not receive the light from above, nevertheless, this order is maintained at every degree and in every state. MAN rises to infinity, and from there the lights descend.

There is no state whose initial cause does not lie in infinity. And our states are no exception.

We call our states corrections, and we do not experience states that existed before. Something similar once existed in the broken vessels, which, incidentally, were not our vessels. Our vessels are vessels of human desire; they are something else entirely. They are not the Kelim that, upon falling, serve as a root or preparation.

Therefore, everything we have—every picture of the surrounding world, every state—reaches infinity and returns. This is not a long journey. We should not imagine it as a round trip spanning many kilometers.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: Everything revealed to our eyes first appears as negative, something opposite. Could the sin of Adam HaRishon be the negative part that must later be expressed positively?

Answer: In our world, everything always begins with negation. Our world is opposite to the spiritual world; it is a world that requires correction. There is not a single good action in it. And it is impossible to do anything except through means such as study and effort. Yet this does not happen in the way our minds are accustomed to. Even if you study diligently and exert yourself, your development will not proceed according to your logic, which makes you believe that you will gradually begin to feel better and better. On the contrary, you will be given increasingly difficult states and increasingly difficult work. And each time, the stronger you become, the more difficult the states you will be led into.

But you will not be able to know about these bad states in advance, and their ultimate purpose will not be known to you. Everything is concealed, and it seems that instead of receiving a reward for your efforts, you will be punished, and you will not feel any reward in the states that come to you. Therefore, the science of Kabbalah is called a secret science; it cannot simply be revealed to people. It is revealed to each person only according to the level of his preparation.

If a person cannot grasp the fact that what appears to us to be a sin is actually correction, and what appears to be a punishment is also a correction, then their study leads them to a state described as “One’s wisdom is greater than their actions.” They begin to wonder: “Why exert effort? Why do anything at all?” They fall into despair and abandon this path entirely. We see that we lack this, or if it does happen, it happens to a person who lacks inner preparation, who has not yet progressed from the inanimate level (whether religious or secular) to the vegetative level. Or it may happen to a person for a moment, when they fall into despair and descend into some animate state, but this is only for a moment, after which he continues to resume perceiving reality correctly.

The inability to perceive spiritual, eternal categories that transcend ordinary  knowledge (such as the understanding that sin is a form of punishment and punishment is a means of correction) was the reason why the wisdom of Kabbalah was concealed in previous generations until 1995.
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From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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